Messianic Star Of David With Cross Pendant

This is a Star Of David With Cross Pendant that is sure to impress!

Comes with a FREE matching 18 inch chain! and gift box

This Messianic symbol links Jew and Gentile, the Old and New Testaments, and Judaism and Christianity. It is a living faith in the God of Abraham, Isaac and Jacob; a faith that came to include all Christians when one of Israel's own sons, the Jew from Nazareth brought God's light to the nations. Messianics celebrate Jesus (Yeshua) as the risen Messiah of Israel as foretold throughout biblical scripture.

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Enhance your jewelry collection with the classic look of this 14K Gold Star Of David With Cross Pendant. A timeless piece of unsurpassed quality, this exquisite religious charm pendant will be a welcome addition to any jewelry collection and makes a perfect gift at a price you can afford.

Jewelry Technical Details:

Metal Type: Yellow Gold Filled Sterling Silver
Dimensions: 3/4 Inch Wide X 1 1/8 Inch High
Total Metal Weight: 6.30 DWT (9.80 Grams)





Background Information:

Magen David

The Magen David (shield of David, or as it is more commonly known, the Star of David) is the symbol most commonly associated with Judaism today, but it is actually a relatively new Jewish symbol. It is supposed to represent the shape of King David's shield (or perhaps the emblem on it), but there is really no support for that claim in any early rabbinic literature. In fact, the symbol is so rare in early Jewish literature and artwork that art dealers suspect forgery if they find the symbol in early Jewish works.

Scholars such as Franz Rosenzweig have attributed deep theological significance to the symbol. For example, some note that the top triangle strives upward, toward G-d, while the lower triangle strives downward, toward the real world. Some note that the intertwining makes the triangles inseparable, like the Jewish people. Some say that the three sides represent the three types of Jews: Kohanim, Levites and Israel. Some note that there are actually 12 sides (3 exterior and 3 interior on each triangle), representing the 12 tribes. While these theories are theologically interesting, they have little basis in historical fact.

The symbol of intertwined equilateral triangles is a common one in the Middle East and North Africa, and is thought to bring good luck. It appears occasionally in early Jewish artwork, but never as an exclusively Jewish symbol. The nearest thing to an "official" Jewish symbol at the time was the menorah.

In the middle ages, Jews often were required to wear badges to identify themselves as Jews, much as they were in Nazi Germany, but these Jewish badges were not always the familiar Magen David. For example, a fifteenth century painting by Nuno Goncalves features a rabbi wearing a six-pointed badge that looks more or less like an asterisk.

In the 17th century, it became a popular practice to put Magen Davids on the outside of synagogues, to identify them as Jewish houses of worship in much the same way that a cross identified a Christian house of worship; however, I have never seen any explanation of why this symbol was chosen, rather than some other symbol.

The Magen David gained popularity as a symbol of Judaism when it was adopted as the emblem of the Zionist movement in 1897, but the symbol continued to be controversial for many years afterward. When the modern state of Israel was founded, there was much debate over whether this symbol should be used on the flag.

Today, the Magen David is a universally recognized symbol of Jewry. It appears on the flag of the state of Israel, and the Israeli equivalent of the Red Cross is known as the Red Magen David.

The Star of David

The Star of David in the oldest surviving complete copy of the Masoretic text, the Leningrad Codex, dated 1008.The Shield of David or Magen David in Hebrew, with nikkud or without, pronounced Mahgayn Daveed in Modern Hebrew and Mogein Dovid or Mogen Dovid in Ashkenazi Hebrew and Yiddish is a generally recognized symbol of Jewish Community and Judaism. It is named after King David of ancient Israel; and its usage began in the Middle Ages, alongside the more ancient symbol of the menorah.

With the establishment of the State of Israel in 1948 the Star of David on the Flag of Israel has also become a symbol of Israel.

As a Jewish symbol

According to some Judaic sources, the Star/Shield of David signifies the number seven: that is, the six points plus the center. The earliest extant Jewish text to mention it is the Eshkol Ha-Kofer by a Karaite named Judah Hadassi, from the 12th century CE:

"Seven names of angels precede the mezuzah: Michael, Gabriel, etc. ... Tetragrammaton protect you! And likewise the sign, called the 'Shield of David', is placed beside the name of each angel."

The number seven has religious significance in Judaism, e.g., the six days of Creation plus the seventh day of rest, the six working days in the week plus Shabbat, the Seven Spirits of God, as well as the Menorah in the ancient Temple, whose seven oil lamps rest on three stems branching from each side of a central pole. And so on. Perhaps, the Star of David came to be used as a standard symbol in synagogues because its organization into 3+3+1 corresponds to the Temple's Menorah, which was the more traditional symbol for Judaism in ancient times.

Exact origins of the symbol's relation to Jewish identity are unknown. Several theories were put forward. According to one hypothesis, Star of David comprises two of the three letters in the name David. In its Hebrew spelling, it contains only three characters, two of which are "D" (or "Dalet", in Hebrew). In ancient times, this letter was written in a form much like a triangle, similar to the Greek letter Delta (?), with which it shares a sound and the same (4th) position in their respective alphabets, as it does with English. The symbol may have been a simple family crest formed by flipping and juxtaposing the two most prominent letters in the name.

Some researchers have theorized that the hexagram represents the astrological chart at the time of David's birth or anointment as king. The hexagram is also known as the "King's Star" in astrological circles, and was an important astrological symbol in Zoroastrianism.

The earliest archaeological evidence for the Jewish use of the symbol comes from an inscription attributed to Joshua ben Asayahu in late 7th century BCE Sidon.

"Practical" Kabbalah makes use of this sign, arranging the Ten Sephiroth (sefirot, spheres) in it, and placing it on amulets. However, the sign is nowhere to be found in classical kabbalistic texts themselves, such as the Zohar and the like. Therefore, its use as a sefirotic diagram in amulets is more likely a reinterpretation of a preexisting magical symbol. According to G.S. Oegema,

"Isaac Luria provided the Shield of David with a further mystical meaning. In his book "Etz Hachayim" he teaches that the elements of the plate for the Seder evening have to be placed in the order of the hexagram: above the three sefirot "Crown", "Wisdom", and "Insight", below the other seven".

M. Costa wrote that M. Gudemann and other researchers in the 1920s claimed that Isaac Luria influenced the becoming of the Star of David a national Jewish emblem by teaching that the elements of the plate for the Seder evening have to be placed in the order of the hexagram, but Gershom Scholem proved that Isaac Luria talked about parallel triangles one beneath the other and not about the hexagram.

Kabbalistically, the Star/Shield of David symbolizes the six directions of space plus the center, under the influence of the description of space found in the Sefer Yetsira: Up, Down, East, West, South, North, and Center. Congruently, under the influence of the Zohar, it represents the Six Sefirot of the Male (Zeir Anpin) united with the Seventh Sefirot of the Female (Nekuva).

A popular folk etymology has it that the Star of David is literally modeled after the shield of the young Israelite warrior David (later to be King David). In order to save metal, the shield was not made of metal but of leather spanned across the simplest metal frame that would hold the round shield: two interlocking triangles. No reliable historical evidence for this etymology exists.

Shield form

The Shield of David is not mentioned in ancient rabbinic literature. Notably, not a single archaeological proof exists concerning the use of this symbol in the Land of Israel during BCE. Scientists say that it probably was not a widely recognized symbol in the Israel of the Second Temple era. A supposed David's shield however has recently been noted on a Jewish tombstone at Taranto, in Southern Italy, which may date as early as the third century CE. Likewise, a stone bearing the shield from the arch of a 3-4th century synagogue in the Galilee was found.

The earliest Jewish literary source which mentions the "Shield of David" is the Eshkol Ha-Kofer by Judah Hadassi from the middle of the 12th century CE, where seven Shields are used in an amulet for a mezuzah. It appears to have been in use as part of amulets before it was in use in formal Jewish contexts.

A manuscript Tanakh dated 1307 and belonging to Rabbi Yosef bar Yehuda ben Marvas from Toledo, Spain, was decorated with a Shield of David.

In the synagogues, perhaps, it was associated with the mezuzah. Originally, the hexagram may have been employed as an architectural ornament on synagogues, as it is, for example, on the cathedrals of Brandenburg and Stendal, and on the Marktkirche at Hanover. A pentagram in this form is found on the ancient synagogue at Tell Hum.

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Messiah (Hebrew: mashiah, moshiah, mashiach, or moshiach, ("anointed [one]") is a term used in the Hebrew Bible to describe priests and kings, who were traditionally anointed. For example, Cyrus the Great, the king of Persia, is referred to as "God's anointed" (Messiah) in the Bible.

In Jewish messianic tradition and eschatology, the term came to refer to a future Jewish King from the Davidic line, who will be "anointed" with holy anointing oil and rule the Jewish people during the Messianic Age. In Standard Hebrew, The Messiah is often referred to as Méle? ha-Mašía, literally meaning "the Anointed King."

Traditional Rabbinic teachings and current Orthodox thought has held that the Messiah will be an anointed one (messiah), descended from his father through the Davidic line of King David, who will gather the Jews back into the Land of Israel and usher in an era of peace.

Other denominations, such as Reform Judaism, perceive a Messianic Age when the world will be at peace, but do not agree that there will be a Messiah as the leader of this era.

The Jewish Messiah was the source of the development of later, similar messianic concepts in Christianity (originally a Jewish sect) and Islam.

Christianity Christ, Second Coming, and Christian eschatology In Christianity, the Second Coming is the anticipated return of Jesus from the heavens to the earth[citation needed], an event that will fulfill aspects of Messianic prophecy, such as the resurrection of the dead, the last judgment of the dead and the living and the establishment of the Kingdom of God on earth, including the Messianic Age. Views about the nature of this return vary among Christian denominations. Jesus is understood as having fulfilled the laws set forth by Moses (such as sacrificial offerings) with the supposition that those laws represented Jesus in the first place, being the shadow of the true substance which would be this new fulfillment, see also New Covenant. Therefore, this new fulfillment of the law is believed to now have potentiality in being upheld by each individual instinctively, as Jesus Spirit is believed to be abiding in each Christian. This includes the allowance and explanation of calling God "Father", because God recognizes the new Christian as a son, since that person has Jesus own Spirit within them. However, Christianity has a unique attribute of a tri-part God. The "Son" is believed to be one with the "Father", and also with the "Spirit". Therefore there is an overall understanding of oneness, and each part of the Christian God is fully separate, and power is authoritatively different while at the same time retaining equality among the Godhead, as being all three aspects to one God. Granted, this explanation only roughly describes the triune God within the Christian Religion.

Islam Main articles: Mahdi, Masih, and Islamic eschatology In Islamic eschatology the Mahdi ("Guided One") is the prophesied redeemer of Islam who will stay on earth seven, nine, or nineteen years (depending on the interpretation) before the coming of Yaum al-Qiyamah (literally "Day of the Resurrection" or "Day of the Standing"). Muslims believe the Mahdi will rid the world of error, injustice and tyranny alongside Jesus. The concept of Mahdi is not mentioned in the Qur'an nor in the Sunni hadith collection called Sahih al-Bukhari. Hadith about the Mahdi are present in other Sunni hadith collections, although some orthodox Sunni theologians question do Mahdist beliefs. Such beliefs do form a necessary part of Shii doctrine.

The idea of the Mahdi has been described as important to Sufi Muslims, and a "powerful and central religious idea" for Shia Muslims who believe the Mahdi is the Twelfth Imam, Muhammad al-Mahdi who will return from occultation. However, among Sunni, it "never became a formal doctrine" and is neither endorsed, nor condemned "by the consensus of Sunni Ulama." It has "gained a strong hold on the imagination of many ordinary" self-described orthodox Sunni though, thanks to Sufi preaching. Another source distinguishes between Sunni and Shia beliefs on the Mahdi saying the Sunni believe the Mahdi will be a descendant of the Prophet named Muhammad who will revive the faith, but not necessarily be connected with the end of the world, Jesus or perfection.

The word Masih literally means "The anointed one" and in Islam, Isa son of Mariam, al-Masih (The Messiah Jesus son of Virgin Mary) is believed to have been anointed from birth by Allah with the specific task of being a prophet and a king. In orthodox Islam, Isa is believed to hold the task of killing the false messiah al-Dajjal (similar to the Antichrist in Christianity), who will emerge shortly before him during Qiyamah. After he has destroyed al-Dajjal, his final task will be to become leader of the Muslims. Isa will unify the Muslim Ummah under the common purpose of worshipping Allah alone in pure Islam, thereby ending divisions and deviations by adherents. Mainstream Muslims believe that at that time Isa will dispel Christian and Jewish claims about him.

Messianic Jewish theology is the study of God and Scripture from the perspective of Messianic Judaism. Core doctrines God - Messianics believe in the God of the Bible, and that he is all-powerful, omni-present, eternal, exists outside of creation, and infinitely significant and benevolent. Some Messianics are open to trinitarian views of God[1] while others demand strict monotheism. Yeshua the Messiah - Yeshua (Jesus) is believed to be the promised Jewish messiah. The mainstream movement accepts Yeshua as God in the flesh, and as the Torah made flesh. This view is Messianic halakhah, although some small offshoots exist which deny Yeshua's divinity. These groups are rejected by mainstream Messianic Jews. Written Torah - Messianics, with few exceptions, consider the written Torah (Pentateuch), the five books of Moses, to remain fully in force and a holy covenant, to be observed both morally and ritually, by those who profess faith in God. They believe that Yeshua taught and re-affirmed the Torah, rather than doing away with it. This means Messianic Jews do not eat foods such as: shrimp, lobster, crab, oysters, clams, or pork. They also will not work on Friday nights or Saturday days (the traditional Jewish Sabbath). This adherence to the biblical Law is where Messianic Judaism differs from most Christian denominations.

Israel - It is believed that the Children of Israel were, remain, and will continue to be the chosen people of the God of Jacob and are central to his plans. Virtually all Messianics (whether Jewish nor non-Jewish) oppose Replacement theology.

The Bible - The Tanakh and New Testament (sometimes called the B’rit Chadasha) are usually considered the established and divinely inspired Biblical scripture by Messianic Judaism. Messianics are much more open to criticism of the established canon of the New Testament, since there was not considered to be a standard canon until the Gentile Church established one in the 4th century, when many Jewish sects devoted to the teachings and messiahship of Jesus were on the decline.

Eschatology - Most Messianics hold all of the following eschatological beliefs: the End of Days, the Second Coming of Jesus as the conquering Messiah, the re-gathering of Israel, a rebuilt Third Temple, a Resurrection of the Dead (and that Jesus was resurrected after his death), and the Millennial Sabbath. Oral Law - Messianic Jewish opinions concerning the "Oral Torah" (the Talmud) are varied and sometimes conflicting between individual congregations. Some congregations are very selective in their applications of Talmudic law, or do so for the sake of continuity with tradition, while others encourage a serious observance of the Jewish halakha. Virtually all Messianic congregations and synagogues believe that the oral traditions are subservient to the written Torah.

Additional doctrines Sin and atonement - Messianics define sin as transgression of the Torah (Law/Instruction) of God. Some adherents atone for their sins through prayer and repentance—that is, acknowledgment of the wrongdoing and seeking forgiveness for their sins (especially on Yom Kippur, the Day of Atonement). Other Messianics disagree with these practices, believing that all sin (whether committed yet or not) is already atoned for through Jesus's death and resurrection.{Hebrews 9:26} Faith and works - Few Messianics believe that faith and works are mutually exclusive or polarized, and most believe that faith in God and righteous works are entirely complementary of one another, and that one naturally leads to the other.{James 2:20}

Canon Messianic believers commonly hold the Tanakh, or Hebrew Bible, to be divinely inspired. The New Testament scriptures (Brit Chadasha or "New Covenant") are commonly considered to also be divinely inspired.

Torah meaning "The Law", "Teaching" or "Instruction". Also called the Chumash ("The five"), "The Five Books of Moses" or the "Pentateuch". Nevi'im meaning "Prophets". Ketuvim meaning "Writings" or "Hagiographa". Gospels of Matthew, Mark, Luke and John. Acts of the Apostles Epistles of Jude, John, James, Peter, Paul and the Epistle to the Hebrews. Book of Revelation David H. Stern has produced a Messianic Jewish version of the Bible called the Complete Jewish Bible.

Torah "Torah" refers to the first five books of the Bible. Torah reading in Hebrew is one qualifier for a congregation to be considered authentically Messianic. Individuals are encouraged to engage in private and corporate study of Torah for instruction in doctrine and righteousness.

The Torah contains the 613 laws of the Covenant between God and Israel. For Jews, whether they are Messianic or not, observance is covenantally obigatory, for gentiles it is not.

Scriptural commentary Messianic believers also look to Jewish texts, such as the Babylonian Talmud and other rabbinic commentary, for historical insight into an understanding of biblical texts and halakha. Much like Karaite Judaism, some Messianics do not accept rabbinic commentary as authoritative where it seems to contradict the Scriptures of the Messianic canon. This, however, is debated and varies from congregation to congregation, or ministry to ministry, and perhaps even issue-to-issue.

Although there is much debate with regard to acceptance of the Babylonian Talmud, there does exist a small minority who adhere to the teachings of the Sages and oral teachings held in the Talmud and consider them authoritative. The main difference between them and mainstream Judaism remains the belief that Yeshua is the Messiah. These groups consider Yeshua's command, "The Scribes and the Pharisees sit in the seat of Moses, all of which they command you to do, do, but do not do as they do." (Matt 23:2-3) to be a proclamation of Torah authority to the Pharisaic Jewish community. One of the great differences between them and most Messianics is their belief of non-separation from the Jewish community and the authority of the Rabbis. Although they hold the New Testament teachings as authoritative, there remain many details in Jewish Law which violate oral tradition, as well as the written Torah. Because of this, there remains for them another line of division between them and mainstream Judaism.

Many Messianic congregations use traditional Jewish rabbinic commentaries such as the Mishnah and Gemara to gain historical insight into biblical teachings and passages and to better comprehend the environment that the first-century New Testament writers would have been familiar with.

Messianic commentaries on various books of the Bible, with the exception of a handful of commentaries written on the Torah and New Testament texts, such as Matthew, Acts of the Apostles, Epistle to the Romans, Epistle to the Galatians and Epistle to the Hebrews, can be few and far between.

David H. Stern has released a one-volume Jewish New Testament Commentary, but it overlooks many of the issues of composition, history, date and setting, and only provides select explanatory notes from a Messianic Jewish point of view.

Other noted New Testament commentary authors include Joseph Shulam, who has written commentaries on Acts, Romans, and Galatians, Tim Hegg of TorahResource, who has written commentary on Romans, Galatians, Hebrews, and is presently examining Matthew, Daniel Thomas Lancaster, who has written extensively for the First Fruits of Zion Torah Club series, Stuart Sacks, author of Hebrews Through a Hebrews' Eyes and J.K. McKee of TNN Online who has written several volumes under the byline "for the Practical Messianic" (James, Hebrews, Philippians, Galatians, and both a Tanach and Apostolic Scriptures Survey).

Further scriptural commentary "Many Messianic Jewish believers consider rabbinic commentaries such as the Mishnah and the Talmud dangerous," says Joshua Isaac Walters "When we begin to study and observe Torah to become like Messiah, there are pitfalls we must avoid. One such pitfall is the study of Mishnah and Talmud - Rabbinic traditional Law. There are many people and congregations that place a great emphasis on rabbinic legal works, such as the Mishnah and the Talmud in search of their Hebrew roots. People are looking to the rabbis for answers on how to keep God’s commands, but if one looks into the Mishnah and does what it says, he or she is not a follower of the Messiah. Or, if one looks into the Talmud and does what it says, he or she is not a follower of the Messiah – he or she is a follower of the rabbis because Rabbi Yeshua, the Messiah, is not quoted there. Rabbinic Judaism is not Messianic Judaism. Rabbinic Judaism is not founded in Messiah. Rabbinic Judaism, for the most part, is founded in the yeast – the teachings of the Pharisees. Yeshua’s teachings and the discipleship that He brought His students through was not Rabbinic Judaism. There is a real danger in Rabbinics. There is a real danger in Mishnah and Talmud. No one involved in Rabbinics has ever come out on the other side more righteous than when he or she entered. He or she may look “holier than thou” – but they do not have the life changing experience clearly represented in the lives of the believers of the Messianic communities of the first century."

The Star Cross is a hybrid and symbolises Christianity being central to Judaism. The symbol is used by Jewish Christians; a sect that retains its Jewish heritage yet believes in Salvation through Jesus, rather than through works. The Star of David was considered to be a 'cross' in European heraldry. It is somtimes called a Jewish Cross but generally, this is a misnomer; 'emblem', 'medallion' or 'badge' is more accurate than 'cross'. Judaism denies that Jesus rose again as Christ, therefore the cross has no meaning for them. However, entering the Twilight Zone of logic, since Jesus was a Jew, then the cross used to crucify him could be referred to as a Jewish Cross. But we already have a name for that - the True Cross.

The Star of David comprises two triangles, representing the Greek letter for 'D' one upside down on the other, which happens to have been King David's royal cipher (since his name began and ended with a 'D'). The symbol represents the town of Bethlehem, first and foremost, the place of Christ's birth.

Like the Crescent Cross, the Star Cross is a hybrid and symbolises Christianity being central to Judaism. The symbol is used by Jewish Christians; a sect that retains its Jewish heritage yet believes in Salvation through Jesus, rather than through works. They join Protestant or Catholic churches.

People from another group are called Messianic Jews. These believe that Yeshua (Jesus) came as the Messiah, but they continue to worship in the synagogue.

There are many well-documented differences between Judaism and Christianity. However, the two religions also have significant similarities, such as ethical standards, sacred texts, and belief in the same God. It is not surprising therefore that some people decide to enjoy the best of both worlds.

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